Parshas Miketz & Chanukah

Darkness and Light

Volume 27, No. 10

Sponsored by Martin and Michelle Swartz on the 120th yahrzeit of Martin’s
great-great-grandfather Jacob Oesterreicher (1826-1892)

The Vogel family on the yahrzeit of mother and grandmother Miriam bat Yehuda
Leib a”h (Mary Kalkstein)

Rambam z”l writes: Even if one has no food, he must borrow money or sell his
shirt to buy oil for Chanukah lights. R’ Vidal di Tolosa z”l (Spain; 14th
century; the “Maggid Mishneh”) explains: Since halachah requires a person
to borrow money or sell his shirt to buy four cups of wine for Pesach,
certainly he must borrow money or sell his shirt to buy oil for Chanukah,
since Chanukah candles involve pirsumei nisa / publicizing the miracle.

Commentaries ask: Don’t the four cups of wine on Pesach also serve a
pirsumei nisa function? If so, in what way is pirsumei nisa on Chanukah
greater that the Maggid Mishnah would use the word “certainly”?

R’ Yaakov Reischer z”l (1661-1733; the “Shevut Yaakov”) explains: Halachah
does not require a person to borrow money or sell his shirt to buy wine for
kiddush on Shabbat. Why not? Doesn’t kiddush publicize the greatest
miracle of all--that Hashem created everything from nothing and rested,
so-to-speak, on the seventh day? Nevertheless, the pirsumei nisa which
occurs when one recites kiddush on Shabbat in the privacy of his dining room
is not as great as the pirsumei nisa which occurs when one lights Chanukah
candles outside his front door (which is the ideal way to perform the mitzvah).

Likewise, the pirsumei nisa which occurs when one drinks four cups of wine
on Pesach in the privacy of his dining room is not as great as the pirsumei
nisa which occurs when one lights Chanukah candles outside his front door
[though it is greater than the pirsumei nisa of a regular kiddush because
there typically are more people at a Pesach seder than at a regular Shabbat
meal]. Therefore, if one must borrow money or sell his shirt to buy four
cups of wine for Pesach, certainly he must borrow money or sell his shirt to
buy oil for Chanukah, since Chanukah candles involve greater pirsumei nisa.
(Quoted in Sde Tzofim: Shabbat 24a)

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“It happened at the end of two years of days--Pharaoh was dreaming . . .”
(41:1)

Midrash Rabbah comments, quoting Iyov (28:3): “He sets a limit to the
darkness.” Hashem decreed how many years Yosef would spend in the darkness,
i.e., in prison. Once that time was up, Pharaoh was dreaming [leading to
Yosef’s release, as described in our parashah].

The midrash continues, quoting Mishlei (14:23); “In all toil there will be
gain, but the talking of the lips brings only loss.” Because Yosef said to
the wine chamberlain [at the end of last week’s parashah], “Remember me” and
“Mention me,” G-d added two extra years to Yosef’s sentence. [Until here
from the midrash]

R’ Hillel ben Raphael z”l (father-in-law of the Chafetz Chaim z”l; died
1899; his yahrzeit is this coming week) asks: How does the midrash know that
the two years were “extra”? The Torah never says how long Yosef was in
prison in total; perhaps our verse should be read, “At the end of two years”
in total that Yosef was in prison?

He explains: The midrash is explaining the Torah’s seemingly superfluous use
of the words “of days.” Why didn’t the verse say simply, “It happened at the
end of two years”? The answer lies in that fact that “day” and “light”
generally refer to redemption, while “night” and “darkness” generally refer
to subjugation. From the fact that our verse says, “of days,” the midrash
learns that these were two years that should have been “days,” i.e., years
in which Yosef should have been free. But, because he put his faith in the
wine chamberlain, these years turned to “darkness,” i.e., imprisonment.

R’ Hillel continues: Throughout our history, great Torah sages tried to
predict when mashiach would come. How could they all have been wrong? The
answer is that there are multiple times in history that are propitious times
for mashiach to come, but only if we merit to be redeemed. This is the
meaning of the verse quoted by the above midrash. “He sets a limit to the
darkness.” When that time comes, Hashem examines our deeds to see if we are
worthy of redemption. Similarly, after Yosef had spent ten years in prison
(according to our Sages), Hashem examined Yosef’s deeds to see if he was
worthy of redemption. And, because Yosef had put his faith in the wine
chamberlain, he was found unworthy. (Bet Hillel: Drushim)

********

“So Pharaoh sent and summoned Yosef, and they rushed him from the dungeon. .
.” (41:14)

The Gemara (Rosh Hashanah 10b) records that Yosef was released from prison
on Rosh Hashanah. Why is it useful for us to know this?

R’ Yitzchak Meir Alter z”l (1798-1866; first Gerrer Rebbe, known as the
“Chiddushei Ha’Rim”) explains that Yosef represents that Jewish spark that
is within even those Jews who are prisoners of their desires. On Rosh
Hashanah, our Sages are teaching, that spark can break free. This, adds the
Chiddushei Ha’Rim, is why the month in which Rosh Hashanah falls is called
“Tishrei,” which contains the word “sharei” / “to release.” (Quoted in his
grandson’s Likkutei Yehuda)

********

“They then said to one another, ‘Indeed we are guilty concerning our brother
inasmuch as we saw his heartfelt anguish when he pleaded with us and we paid
no heed; that is why this anguish has come upon us’.” (42:21)

R’ Yitzchak ben Yosef de Piera z”l (Spain; 14th century) writes: Yosef’s
brothers recognized that the treatment they were receiving at the hands of
the Egyptian viceroy was no coincidence, and they immediately examined their
own deeds in search of a sin to which to attribute their suffering. Their
greatness is demonstrated, in particular, by the fact that they had
committed no other sins to which to attribute their own anguish. They
searched for past sins, and they found none except for ignoring Yosef’s
anguish. (Peirush R’ Yitzchak ben R’ Yosef Al Ha’Torah)

********

Chanukah

R’ Levi Yitzchak of Berditchev z”l (1740-1809; early chassidic rebbe) notes
that our commemoration of the Chanukah miracle is different from that of any
other miracle on any other festival. On Pesach, for example, we only talk
about the miracles that occurred, but we do nothing to imitate the miracles
of the Exodus. Why don’t we do something with water on the seventh day of
Pesach to commemorate the splitting of the Yam Suf on that day? On Purim,
we read about the miracle of Haman’s downfall, but, again, we do nothing to
relive the miracle. Why don’t we do something with wood to commemorate the
gallows? Only on Chanukah do we light a menorah to commemorate the miracle
that occurred with the Temple menorah.

Why is Chanukah celebrated in this unique way? R’ Levi Yitzchak explains:
The Pesach and Purim miracles were necessary for our survival. G-d had to
do them, so-to-speak. In contrast, the miracle of the oil burning for eight
days was not necessary. Rather, it was an expression of Hashem’s love for
us and for the mitzvot we do. To acknowledge this love, we mark the
festival by imitating the miracle as best we can. (Kedushat Levi: Kedushah
Chamishit)

Based on this, suggested Mr. Eliezer Katz she’yichyeh (this writer’s son;
yeshiva student and sofer in Yerushalayim), we can answer the famous
question of R’ Yosef Karo z”l (1488-1575; author of the Shulchan Aruch): If
there was enough oil to last for one day and the menorah burned for eight
days, then the actual miracles was for seven days! Why, then, does Chanukah
have eight days?

Mr. Katz explained: We have one other holiday whose sole purpose is to
demonstrate Hashem’s love for us, i.e., Shemini Atzeret. Why is there a
holiday of Shemini Atzeret? The midrash teaches that after we have spent
the seven days of Sukkot at the Bet Hamikdash in Yerushalayim, Hashem says,
so-to-speak, “Don’t leave just yet! Stay one more day!” This is an
expression of His love for us. Thus, concludes Mr. Katz, just as Shemini
Atzeret is the eighth day of Sukkot, so Chanukah has an eighth day.

(Regarding R’ Levi Yitzchak’s basic premise, Mr. Katz added, Sukkot seems,
at first glance, to be more like Chanukah. However, halachah adopts the
Talmudic opinion that our sukkot commemorate the Clouds of Glory, not the
huts in which Bnei Yisrael lived. Thus, on Sukkot, too, our observance does
not imitate the miracle.) (Heard from Mr. Eliezer Katz, 28 Kislev 5773)

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Letters from Our Sages

This undated letter was written by R’ Eliezer Zusia Portugal z”l
(1898-1982), the Skulener Rebbe in Romania (until 1960) and then in New
York. The Rebbe was renowned for his efforts to assist the victims of
Communism by providing both their spiritual and material needs, activities
which landed him in jail in Romania.

Much peace and blessing to his honor, my beloved, the friend of my soul, the
young man (“bachur”) who has chosen (“bachar”) good--the only good is
Torah–who is marvelous and prominent in Torah and fear of Heaven, may his
light shine!

I read your words with love, the love of Torah, and I give you my blessing
as a layman on the occasion of your birthday. May Hashem lengthen your days
and years and enlighten your eyes with His holy Torah and attach your heart
to His mitzvot, as we pray every day, “Unify our hearts to love and fear
Your Name.”

May it be His will that you will continue to grow in Torah and holy fear of
Hashem. May your parents merit to see from you, and from all their
descendants amongst the rest of Klal Yisrael, pleasure and nachas based on
holiness. May we all merit together the light of mashiach soon in our days,
amen selah.

From your friend who loves you with a powerful love. [Signature]

P.S. Take note that a birthday is not only the day on which you were born
years ago. For a G-d-fearing person who loves Torah, every day should be a
birthday. Surely you remember what I said in the name of the Sefer Noam
Megadim about the verse (Bereishit 6:9), “These are the offspring of Noach–
Noach . . .” The Torah is hinting that Noach’s first child was Noach
himself, for he made himself into a perfect tzaddik. . .

Hashem created man and creates him anew at each moment. . . However, when
it comes to spiritual matters, a person must give birth to himself every day
so as to be one who rises in matters of holiness, strengthening himself in
Torah and good deeds, with pure fear of Hashem and love of the Creator.

So may it be Hashem’s Will that you will merit to strengthen yourself every
day. Be strong regarding Torah and courageous regarding mitzvot!

I close with my blessing. (Noam Eliezer)

The editors hope these brief 'snippets' will engender further study
and discussion of Torah topics ('lehagdil Torah u'leha'adirah'), and
your letters are appreciated. Web archives at Torah.org start with 5758 (1997) and
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